CHAPTER II

OF THE SACRAMENT OF BAPTISM

QUESTION I

Why it is expedient that the Doctrine of Baptism be frequently inculcated upon the Faithful People

From what has been hitherto said touching the sacraments in general, it may indeed be learnt how necessary it is to attaining a knowledge of the doctrines of the Christian religion, as well as to the practice of Christian piety, to understand what the Catholic Church propounds to our belief on each sacrament in particular; but whoever reads the apostle attentively, will without hesitation conclude, that a perfect knowledge of baptism is imperatively demanded of the faithful; not only so frequently, but also in such serious language, in words so full of the spirit of God, does [the apostle] renew the recollection of this mystery, commend its divine character, and place in it before our eyes the death, burial, and resurrection of our Lord, as objects at once of our contemplation and imitation. Let the pastor, therefore, never think, that he has bestowed sufficient labour and study on the consideration of this sacrament.

QUESTION II

When the Pastor ought more particularly to discourse concerning Baptism

But besides those days on which, according to the practice of our ancestors, the divine mysteries of baptism were particularly to be explained, that is, Holy Saturday and the vigil of Pentecost, at which season the Church was accustomed to administer this sacrament with the greatest devotion and the utmost solemnity, let [pastors] take occasion on other days also to make it the subject-matter of their discourses. And for this purpose a most convenient opportunity would seem to present itself, if sometimes when baptism is about to be administered, they find that a concourse of the faithful people has assembled. For on such occasions, although it may not be possible to embrace every matter that concerns baptism, yet they may readily be able to give instruction touching one or two points, whilst the faithful see expressed in the sacred ceremonies of baptism, and contemplate with pious and attentive mind the doctrine, which they receive with their ears. Thus it will follow that each, admonished by what he sees done in another, will recollect within himself under what promise he bound himself to God when he was initiated by baptism, and at the same time will reflect whether in life and morals he show himself such as the very profession of the name of Christian promises. In order, therefore, that the things to be taught may be explained in a lucid manner, the nature and substance of baptism must be unfolded, an explication of the meaning of the word itself, however, being first laid down.

QUESTION III

Meaning of the word “Baptism”

No one is ignorant that the word baptism is a Greek noun; but although it is used in the sacred writings to express not only that ablution which is joined with the sacrament, but also every species of ablution, and sometimes, figuratively, to express suffering, yet, in ecclesiastical writers, it denotes not every sort of bodily ablution, but that which is joined with the sacrament, and is not administered without the prescribed form of words; and in this sense, it is very frequently used by the apostles, according to the institution of Christ our Lord.

QUESTION IV

By what other Names did the Fathers express Sacramental Ablution

The holy fathers have also made use of other names to designate the same thing. St. Augustine beareth witness that it was called the Sacrament of Faith, because persons receiving it profess their faith in all the doctrines of Christianity: by others, it was denominated illumination, because by the faith which we profess in baptism the heart is illumined: Call to remembrance, says the apostle, alluding to the time of baptism, the former days, in which, after ye were illuminated, ye endured a great fight of afflictions. Chrysostom, in his sermon to the baptized, calls it moreover a purgation, because through baptism we purge out the old leaven, that we may be a new lump, also a burial, a planting, and the cross of Christ; the reasons for all which appellations may be gathered from the epistle to the Romans. St. Dionysius calls it the beginning of the most holy commandments, for this obvious reason, because baptism is, as it were, the gate through which we enter into the fellowship of Christian life, and from it we begin to obey the divine commandments. These things regarding the name [of baptism] the pastor must briefly explain.

QUESTION V

Definition of Baptism

With regard to the definition of the thing, although many may be alleged from sacred writers, nevertheless, that which may be collected from the words of our Lord in John, and of the apostle to the Ephesians, appears more appropriate and convenient. For since our Saviour saith: Except a man be born again of water and the Holy Ghost, he cannot enter into the, kingdom of God; and the apostle, speaking of the Church, saith: Cleansing it with the washing of water by the word of life; it follows that baptism may be accurately and appositely defined to be the sacrament of regeneration by water in the word. For by nature, we are born from Adam children of wrath, but by baptism we are regenerated in Christ, children of mercy; for, he gave power to men to become the sons of God, to them that believe on his name; who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.

QUESTION VI

In what Manner the Sacrament of Baptism is performed

But, in what terms soever we may explain the nature of baptism, the people must he taught that this sacrament consists of alblution, accompanied necessarily, according to the institution of our Lord, by determinate and solemn words. This has been the uniform teaching of the holy fathers; as is proved by this most explicit testimony of St. Augustine: The word is joined to the element, and becomes a sacrament. This it will be necessary to point out with greater diligence, lest perhaps the faithful be led into the error of supposing, that the water itself, which is preserved in the sacred font for the purpose of performing baptism, is, as is commonly said, the sacrament. For then only must we say that the sacrament of Baptism exists, when we are actually using water by way of ablution, accompanied by the words instituted by our Lord. But, as we first said, when treating of the sacraments in general, that every sacrament individually consists of matter and form, it is therefore necessary that pastors point out what constitutes each of these in baptism.

QUESTION VII

What is the Proper Matter of Baptism

The matter, then, or element of this sacrament, is every kind of natural water which without addition of any sort is usually called water, be it sea-water, river-water, water from a marsh, well, or fountain; for the Saviour also has taught that, Except a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God. The apostle, too, says that the Church was cleansed by the washing of water; and in the Epistle of St. John we read: There are three that give testimony on earth, the spirit, the water, and the blood. The same is also proved from other testimonies of Scripture.

QUESTION VIII

A Passage of St. Matthew respecting the “Baptism of Fire” is explained

But what has been said by John the Baptist, that the Lord will come, who will baptize in the Holy Ghost and in fire, is by no means to be understood of the matter of baptism, but is to be referred to the inward effect of the Holy Ghost; or at least to the miracle which appeared on the day of Pentecost, when the Holy Ghost descended from heaven on the apostles in form of fire; of which Christ our Lord foretold in another place: John, indeed, baptized with water, but ye shall be baptized with the Holy Ghost, not many days hence.

QUESTION IX

Figures and Prophecies by which the Force of the Baptism by Water was set forth

The Lord also signified the same both by figures and by the oracles of prophecy, as we perceive from the sacred Scriptures. For the prince of the apostles, in his first epistle, shows that the deluge, by which the world was purged, because there was wickedness of men on the earth, and all the thoughts of their hearts were bent upon evil, bore a figure and likeness of the waters of baptism. To omit the cleansing of Naaman the Syrian, and the admirable virtue of the sheep-pool, and many similar types, manifestly symbolic of this mystery, St. Paul, writing to the Corinthians, has expounded that the passage through the Red Sea was also typical of the waters of baptism. With regard to the predictions of the prophets, no one can doubt that the waters to which the prophet Isaias so freely invites all that thirst, and those that Ezekiel saw in spirit, issuing from the temple; and also the fountain which Zachariah foretold, prepared for the house of David, and the inhabitants of Jerusalem, for the washing of the sinner and of the unclean woman, were intended to indicate and express the salutary waters of baptism.

QUESTION X

Why God chose to use Water, rather than any other material, for the administering of Baptism

But how suitable it is to the nature and efficacy of baptism that water should have been instituted as its proper matter, St. Jerome, writing to Oceanus, proves indeed, by many arguments. With regard to this topic, however, the pastor can teach, in the first place, that water, which is always at hand, and is easily procured by all, was a most fit matter of a sacrament, necessary to all, without exception, to attain life; and next, that water most excellently expresses the effect of baptism; for as water washes away uncleanness, so does it also strikingly illustrate the virtue and efficacy of baptism, by which the stains of sin are washed away. Moreover, as water is extremely well adapted to cool bodies, so by baptism, in a great measure, is the ardour of the passions extinguished.

QUESTION XI

Chrism why added in Baptism to the simple and natural water

But it is to be observed, that although, in case of necessity, simple water, without any admixture whatever, supplies fit matter to constitute this sacrament; yet, when baptism is administered with solemn ceremonies, the Catholic Church, guided by apostolic tradition, has uniformly observed the practice of adding holy chrism also, by which it is clear that the effect of baptism is more fully declared. And although it may sometimes be doubtful whether this or that water be genuine, such as the sacrament requires for its perfection, it is also to be held for certain, that never by any means can the sacrament of baptism be formed from any matter but that of natural water.

QUESTION XII

Why the form of Baptism is to be clearly explained indifferently to all the faithful

But after the matter, which is one of the two parts of which baptism should consist, has been carefully explained, pastors must bestow equal diligence in explaining the form which constitutes its other most necessary part. But they will perceive that, in the explanation of this sacrament, a necessity of greater care and study arises from the circumstance that the knowledge of so holy a mystery may not only in itself give extreme pleasure to the faithful, as indeed is commonly the case with regard to any knowledge of divine things, but that it is also very desirable for almost daily occasions; for, as will be explained in its proper place, circumstances often arise where baptism requires to be administered by members of the laity, and most frequently by women; and it therefore becomes necessary that all the faithful indiscriminately be made well acquainted with whatever regards the substance of this sacrament.

QUESTION XIII

What is the perfect and complete form of this Sacrament

Pastors, therefore, will teach, in clear and distinct language, such as is intelligible to all, that the perfect and absolute form of baptism is: I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost; for so was it delivered down by our Lord and Saviour, when, in Matthew, he gave to his apostles the command: Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. From the word baptizing, the Catholic Church, instructed from above, most rightly understood that the form of the sacrament should express the action of the minister; which is the case when he says: I baptize thee. Besides the ministers of the sacrament, the person to be baptized and the principal efficient cause of baptism should also be signified; and therefore are the pronoun thee and the distinct names of the Divine Persons added; so that the absolute form of the sacrament is expressed in those words: I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost; for baptism is the work not of the Son alone, of whom St. John says: He it is that baptizeth, but simultaneously of the three persons of the blessed Trinity. By saying, however, in the name, not in the names, it is distinctly declared that in the Trinity there is but one nature and Godhead; for in this place the word name is not referred to the persons, but signifies the divine substance, virtue, and power, which in the three persons are one and the same.

QUESTION XIV

Whether in the form of Baptism all the words are equally necessary

It is, however, to be observed, that in this form, which we have shown to be entire and perfect, some of the words are absolutely necessary, so that by their omission the sacrament cannot be effected; some, not so necessary as that by their omission its validity would be affected. Of the latter kind is [in the Latin form] the word ego, the force of which is included in the word baptizo (I baptize). Nay more, in the Greek Churches, as they deemed it unnecessary to make mention of the minister, the mode of expression was changed, so as to omit the first person altogether; and hence in baptism they universally make use of this form: Be the servant of Christ baptized in the name of the Father, and of the Son, and of the Holy Ghost. From the decision and definition, however, of the Council of Florence, it appears that as these words sufficiently express what appertains unto the truth of baptism, that is, the ablution which then actually takes place, those who make use of it do perfectly administer the sacrament.

QUESTION XV

Touching the manner in which the Apostles baptized in the name of Christ

Should we also be justified in saying that there was a time when the apostles baptized in the name of our Lord Jesus Christ only, we must also hold as certain that they did so by the inspiration of the Holy Ghost, in order that, in the infancy of the rising Church, their preaching might be rendered more illustrious by the name of Jesus Christ, and that his divine and infinite power might thus be more effectually proclaimed. But, in the next place, on examining the matter thoroughly, we shall easily perceive that none of those parts prescribed by the Saviour is deficient in that form; for he who mentions Jesus Christ signifies also the person of the Father, by whom, and the Holy Ghost in whom, Jesus Christ was anointed.

QUESTION XVI

We must believe that the Apostles never baptized in the name of Christ, without mentioning the other two persons of the Trinity

Whether, however, the apostles baptized any person after this form, may perhaps seem doubtful, if we are disposed to follow the authority of Ambrose and Basil, most holy and grave fathers, who interpret baptism in the name of Jesus Christ to mean the baptism instituted by Christ the Lord, as distinguished from that of John; whilst the apostles departed not from the ordinary and usual form, which comprises the distinct names of the three persons. This manner of expression Paul also seems to have employed in his epistle to the Galatians, when he says: As many of you as have been baptized into Christ, have put on Christ; meaning that they were baptized in the faith of Christ, yet with no other form than that which the same Saviour, our Lord, had commanded to be observed. Thus far it will be sufficient to instruct the faithful on the matter and form which especially appertain to the substance of baptism.

QUESTION XVII

In what manner Ablution ought to take place in this mystery of Regeneration

But whereas, in the administration of this sacrament, it is also necessary to observe the legitimate manner of ablution, pastors must deliver the doctrine of this point also, and must briefly explain that, by the common custom and practice of the Church, there are three ways of administering baptism. For those who ought to be initiated with this sacrament are either immersed into the water, or have the water poured upon them, or are sprinkled with the water. And whichsoever of these rites be observed, we must believe that baptism is rightly administered; for in baptism water is used to signify the spiritual ablution which it accomplishes. Hence baptism is called by the apostle a laver; but ablution is not more really accomplished by the immersion of any one in water, which was long observed from the earliest times of the Church, than by the effusion thereof, which we now perceive to be the general practice, or aspersion, the manner in which there is reason to believe Peter administered baptism, when on one day he converted and baptized three thousand persons.

QUESTION XVIII

Whether a single or a threefold Ablution is required

But whether the ablution be performed once or thrice must be held to make no difference; for that baptism was formerly, and may still be, validly administered in the Church in either way, is sufficiently evident from the epistle of Gregory the Great to Leander. The rite, however, which each individual finds observed in his own Church is to be retained by the faithful.

QUESTION XIX

Why the Head is more particularly to be the seat of Ablution

[Pastors] must take especial care frequently to admonish that the ablution is not to be applied indifferently to every part of the body, but particularly to the head, which is the true seat of all the internal and external senses; and also, that he who baptizes is to pronounce the words of the sacrament, which comprise the form, not before or after, but during the actual ablution. These things being explained, it will also be proper to teach, and recall to the recollection of the faithful, that, in common with the other sacraments, baptism was instituted by Christ our Lord.

QUESTION XX

Did Christ institute Baptism before or after his passion?

This, then, pastors will often teach, and will point out that two different periods of baptism are to be distinguished; one, the period when it was instituted by the Saviour, the other, when the law was passed for its reception. With regard to the first period, it is evident that this sacrament was instituted by our Lord when, himself having been baptized by John, he gave to the water the virtue of sanctifying. That the power of generating, that is, unto spiritual life, was then imparted to the water, St Gregory Nazianzen and St. Augustine testify. In another place [the latter writer] says: From the moment that Christ is immersed in water, water washeth away all sins; and elsewhere: The Lord is baptized, not because he hath need to be cleansed, but in order that, purifying the waters by the contact of his pure flesh, they may have the power of cleansing. And a very strong argument to prove that baptism was then instituted by our Lord might be afforded by the fact, that the most Holy Trinity, in whose name baptism is conferred, manifested their divine presence on that occasion. For the voice of the Father was heard; the person of the Son was present; the Holy Ghost descended in form of a dove; and the heavens, whither we may now ascend by baptism, were opened. Should any one desire to know in what manner our Lord gave to the waters a virtue so great, so divine, this, indeed, transcends the power of human understanding; but that, when our Lord received baptism, water, by contact with his most holy and pure body, was consecrated to the salutary use of baptism; this we may sufficiently understand, with this qualification, however, that although it were instituted before the passion, we must believe that this sacrament derives all its force and efficacy from the passion, which was the consummation, as it were, of all the actions of Christ.

QUESTION XXI

When did the Law of Baptism begin to be obligatory on men?

With regard to the other period, that is, at what time the law was passed touching baptism, this also admits of no doubt, for sacred writers are agreed, that when, after his resurrection, our Lord gave to his apostles the command: Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, from that time did the law of baptism begin to become obligatory upon all men who were to attain eternal salvation. This is inferred from the authority of the prince of the apostles, when he says: Who hath regenerated us unto a lively hope by the resurrection of Jesus Christ from the dead; and also from that passage of Paul (speaking of the Church): He delivered himself up for it, cleansing it with the washing of water by the word. For both apostles seem to have referred the obligation of baptism to the time subsequent to the death of our Lord, and hence we can have no doubt whatsoever, that to the same time were also referred these words of the Saviour: Except a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.

QUESTION XXII

In how great veneration the Sacrament of Baptism is to be held

From these matters, then, if they be accurately treated by pastors, there can be no doubt that the faithful must recognize the high dignity of this sacrament, and venerate it with the most profound feelings of piety, particularly when they reflect, that to each of them are imparted in baptism, by the inward virtue of the Holy Ghost, the same glorious and most ample gifts, that were declared by significant miracles at the baptism of Christ the Lord. Were our eyes, as befel those of the servant of Elisha, opened in such a manner that we might perceive heavenly things, no one can be supposed so wanting in common sense as not to be transported with wondrous admiration by the divine mysteries of baptism! When, therefore, the riches of this sacrament are thus unfolded to the faithful by the pastor, so as to enable them to behold them, if not with the eyes of the body, yet with those of the soul illumined with the light of faith, why may we not anticipate that the result will be similar?

QUESTION XXIII

How many sorts of men are fit to administer Baptism

But it appears not only useful, but necessary, to teach who are the proper ministers of this sacrament, to the end that those to whom this office is principally intrusted may study to attend to it holily and religiously; and that no one, out-stepping, as it were, his proper limits, may unseasonably enter upon, or arrogantly assume, the office belonging to another; whereas the apostle teaches, that order is to be observed in all things, Let the faithful, therefore, be taught that there are three grades of those [who administer baptism]. In the first are to be ranked bishops and priests, to whom it has been given to exercise this office, not by any extraordinary power, but by their own right; for to them, in the persons of the apostles, was addressed by our Lord the command: Going baptize. Bishops, however, lest they should be obliged to neglect the more weighty charge of instructing the people, were generally accustomed to leave the administration of baptism to priests. But that priests exercise this function by their own proper right, in suchwise that they may baptize even in presence of the bishop, is clear from the doctrine of the Fathers, and the practice of the Church. For being ordained to consecrate the holy Eucharist, which is the sacrament of peace and unity, it was fitting that they should receive the power to administer all those things, through which others are enabled to participate of that peace and unity. If, then, the Fathers have sometimes said, that without the permission of the bishop, priests have no right to baptize, they seem to have spoken of that baptism which was administered on certain days of the year with a solemn ceremony. Next to bishops and priests come deacons, for whom, as numerous decrees of the holy Fathers testify, it is not lawful, without the leave of the bishop or priest, to administer this sacrament. The last rank is that of those who may administer baptism in case of necessity, but without its solemn ceremonies; and in this class are included all, even from among the laity, whether men or women, whatever sect they may profess. For this office is permitted, if necessity compel, even to Jews, infidels, and heretics; provided, however, they intend to perform what the Catholic Church performs in that act of her ministry. Now these things have been confirmed by many decrees of the ancient Fathers and Councils: and the holy Synod of Trent also denounces an anathema against those who presume to say that baptism, which is even given by heretics in the name of the Father, and of the Son, and of the Holy Ghost, with the intention of doing what the Church does, is not true baptism. And here truly may we admire the supreme goodness and wisdom of our Lord. For this sacrament being necessary for all to receive, as he instituted water as its matter, than which nothing can be more common, so he also wished, in like manner, that no one should be excluded from its administration. All, however, as we have said, are not allowed to make use of the solemn ceremonies; not that the rites or ceremonies are of greater dignity, but because they are of less necessity, than the sacrament.

QUESTION XXIV

Order to be observed by the faithful in Baptism

Let not the faithful, however, imagine that this office is given to all so indiscriminately, as that there be not the greatest propriety in observing a certain order among its ministers. For if a man be present, a woman; if a clerk, a layman; if a priest, a simple clerk,—should not take to themselves the administration of this sacrament. Midwives, however, who have been accustomed to baptize, are not to be found fault with if sometimes, when a man is present who is not at all familiar with the administration of this sacrament, they perform what would otherwise seem to belong more properly to men.

QUESTION XXV

Why, in the mysteries of Regeneration, sponsors are added to those who perform the rites of Baptism

To those who, as has been hitherto explained, administer baptism, is to be added another class of ministers who, according to the most ancient practice of the Catholic Church, are wont to assist at the baptismal font; and who, formerly called by writers on divine things by the common appellations of undertakers, sponsors, or sureties, are now called godfathers and godmothers. As this is an office common to almost all the laity, the pastor will treat of it accurately, so that the faithful may understand what is principally necessary to its due performance. He will, in the first instance, explain why, at baptism, besides the ministers of the sacrament, godfathers, or godmothers, and sponsors should also be added. That there is very great propriety in this practice will be evident to all, if they recollect that baptism is a, spiritual regeneration, by which we are born children of God; for of it St. Peter saith: As new-born babes desire the sincere milk without guile. As therefore every one, after he has been born, requires a nurse and instructor, by whose assistance and attention he may be brought up and instructed in learning and useful knowledge; so also it is necessary that those who, by the waters of baptism, begin to live a spiritual life, should be consigned to the fidelity and prudence of some one from whom they may imbibe the precepts of the Christian religion, and by whom they may be instructed unto every manner of Christian piety, and thus gradually grow up in Christ, until, with the Lord’s help, they at length arrive at perfect manhood. [This must appear still more important,] if we recollect that pastors who are charged with the public care of parishes have not sufficient time left to undertake the duty of private instruction to children in the faith. For this very ancient practice, we have the following illustrious testimony of St. Dionysius: It occurred, says he, to our divine leaders (for so he calls the apostles), and they thought fit that infants should be received [into the Church] after this holy manner, that their natural parents should deliver them to the care of some one well skilled in divine things, as to a schoolmaster, under whom, in the capacity of spiritual father and guardian of his salvation in holiness, the child might spend the remainder of his life. The same doctrine is confirmed by the authority of Hyginus.

QUESTION XXVI

The spiritual affinity contrasted in Baptism impedes and annuls Matrimony

Most wisely, therefore, has it been ordained by the Church that not only the person who baptizes contracts a spiritual affinity with the person baptized, but also the sponsor with the godchild and its natural parents; so that between all these marriage cannot be lawfully contracted, and if contracted is void.

QUESTION XXVII

What are the duties of Sponsors, and what is required of them

The faithful must also be taught the duties of sponsors; for such is the negligence with which this office is treated in the Church, that its bare name alone remains, whilst none seem to have the least idea of the sanctity it conveys. Let all sponsors, then, at all times recollect that they are bound principally by this law that they exercise a constant vigilance over their spiritual children, and take particular care that, in those things which regard the formation of a Christian life, they approve themselves throughout life such as [their sponsors] promised they should be by the solemn ceremony. On this subject let us hear what St. Dionysius writes. Dilating upon the language of the sponsor, he says: I promise, by my assiduous exhortations, to induce this child, when he shall arrive at a knowledge of religion, to renounce everything opposed to, and to profess and perform the sacred promises, which he now makes. St. Augustine also says: I most especially admonish you, men and women, who have become sponsors unto sons in baptism, to consider that ye stood as sureties before God for those whom ye received at the sacred font. And, indeed, it pre-eminently becomes every man, who has undertaken any office, to be indefatigable in the discharge of its duties; and he who professed to be the schoolmaster and guardian of another should on no account suffer him to be deserted, whom he once received under his pledge of guardianship, as long as he shall understand him to have occasion for his care and protection. Speaking of this same office of sponsors, St. Augustine sums up, in a few words, the lessons of instruction which ought to be impressed by them on the minds of their spiritual children: They ought, says he, to admonish them to observe chastity, love justice, cling to charity; and, above all, they should teach them the Creed, the Lord’s Prayer, the Ten Commandments, and the first rudiments of the Christian religion.

QUESTION XXVIII

People are not to be promiscuously admitted to the office of Sponsor

These matters being thus, we may easily perceive to what class of men this holy guardianship should not be intrusted: to those, forsooth, who are unwilling to discharge its duties with fidelity, or who cannot do so with care and accuracy. Hence it is that, besides the natural parents, who, to mark more strongly how greatly this spiritual bringing up of youth differs from the carnal, are not permitted to undertake the charge—heretics particularly—Jews and infidels are by all means to be prohibited from this office, their thoughts and cares being ever occupied in obscuring the truth of the faith by falsehood, and subverting all Christian piety.

QUESTION XXIX

What ought to be the number of Sponsors

By the Council of Trent it is also ordained that the number of sponsors be limited to one male or female, or, at most, to one male and one female; because the order of discipline and instruction may be confused by a number of teachers; and also to prevent the multiplication of affinities, which would impede the wider diffusion of social relations among men by means of the ties of lawful marriage.

QUESTION XXX

Baptism is necessary to all unto salvation

If the knowledge of the matters which have been hitherto explained is to be deemed most useful to the faithful, nothing can appear also more necessary than that they be taught that the law of baptism is prescribed by our Lord to all, insomach that they, unless they be regenerated unto God through the grace of baptism, whether their parents be Christian or infidel, are born to eternal misery and perdition. The past or therefore must give a frequent exposition of these words of the Gospel: Except a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.

QUESTION XXXI

Infants are by all means to be baptized

That this law is to be understood not only of those of adult age, but also of infant children, and that the Church has received this [interpretation] from apostolic tradition, is confirmed by the common doctrine and authority of the Fathers. Besides, it must be believed that Christ our Lord was unwilling that the sacrament and grace of baptism should be denied to children, of whom he said: Suffer little children, and forbid them not to come unto me, for of such is the kingdom of heaven; children whom he embraced—on whom he laid his hands—whom he blessed. Moreover, when we read that some entire family was baptized by Paul, children, who were of their number, must, it is sufficiently obvious, have also been cleansed in the salutary font. Circumcision, too, which was a figure of baptism, affords a strong argument in favour of this practice. That children were circumcised on the eighth day every one knows. If, then, circumcision, made by hand, in the despoiling of the body of the flesh, was profitable to children, it is clear that baptism, which is the circumcision of Christ, not made by hand, is also profitable to them. Finally, as the apostle teaches: If by one man’s offence, death reigned by one; much more they, who receive abundance of grace, and of the gift, and of righteousness, shall reign in life through one Jesus Christ. If, then, through the sin of Adam, children contract original guilt, with still greater reason may they attain to grace and righteousness through Christ our Lord to reign in life, which indeed cannot be effected otherwise than by baptism. Wherefore pastors will teach that infants are by all means to be baptized, and that their tender age is next gradually to be formed unto true piety by the precepts of the Christian religion; for, as the wise man has admirably said: A young man [trained up] according to his way, even when he is old, he will not depart from it.

QUESTION XXXII

Infants receive spiritual grace in Baptism

That [infants], when baptized, receive the mysterious gifts of faith, it is not lawful to doubt; not that they believe by the assent of their own mind, but because they are protected by the faith of their parents, if their parents be of the faithful, if not (to use the words of St. Augustine), by that of the universal society of the saints. For we rightly say that they are presented for baptism by all those to whom their initiation in that sacred rite is pleasing, and by whose charity they are united unto the communion of the Holy Spirit.

QUESTION XXXIII

The Baptism of Children should not he delayed

But the faithful are earnestly to be exhorted to take care that their children be brought to the church as soon as it can be done without danger, and baptized with solemn ceremonies; for as no other means of salvation remains for infant children except baptism, it is easy to comprehend the enormity of the guilt under which they lay themselves, who suffer them to be deprived of the grace of the sacrament longer than necessity may require: particularly at an age so tender as to be exposed to almost infinite dangers threatening their lives.

QUESTION XXXIV

In what manner Adults are to be prepared to receive Baptism

With regard to those of adult age who enjoy the perfect use of reason, namely, persons born of infidel parents, the practice of the ancient Church points out that a different manner of proceeding is to be observed. To them the Christian faith is to be proposed; and they are with all earnestness to be exhorted, allured, and invited to embrace it. But if they be converted to the Lord God, they should then be admonished not to defer the sacrament of baptism beyond the time prescribed by the Church; for, whereas it is written: Make no tarrying to be turned unto the Lord, and put it not off from day to day, they are to be taught that their perfect conversion consists in regeneration by baptism; that, besides, the longer they are in coming unto baptism, the longer must they lack the use and graces of the other sacraments, by which the Christian religion is practised, whereas through baptism only are they accessible; that they are also deprived of the most abundant fruit derived from baptism; for the water of baptism not only entirely washes away and removes the stain and defilements of all past sins, but adorns the soul with divine grace, by the aid and help of which we are enabled to avoid sin also for the future, and to preserve righteousness and innocence; in which matter all confess that the sum of a Christian life consists.

QUESTION XXXV

It is proved that the Baptism of Adults should be deferred

On this class of persons, nevertheless, the Church has not been accustomed to confer the sacrament of baptism immediately, but has ordained that it should be deferred to a certain time. Nor is the delay attended with the danger which has been already noticed in the case of infants; for, should any sudden accident render it impossible for adults to be laved in the water of salvation, their intention and determination to receive it, and their repentance for their previous ill-spent life, will avail them unto grace and justification. On the other hand, this delay seems to be attended with some advantages; for, in the first place, as particular care must be taken by the Church that no one approach this sacrament with dissimulation and hypocrisy, the intentions of such as seek baptism are better examined and ascertained. And hence it is that we find it decreed in ancient councils, that converts from Judaism to the Catholic faith, before baptism was administered unto them, should be some months in the ranks of the catechumens. The candidate for baptism is also thus better instructed in the doctrine of the faith which he is to profess, and in the practices of a Christian life. Moreover, greater religious respect is awarded to the sacrament, when administered to adults with solemn ceremonies, on the appointed days of Easter and Pentecost only.

QUESTION XXXVI

Baptism is not always to be deferred in the case of Adults

Sometimes, however, when there is a just and necessary reason, the administration of baptism is not to be deferred, as, for instance, when danger to life seems imminent, and particularly when the persons to be baptized are already fully instructed in the mysteries of faith. This we find to have been done by Philip and by the prince of the apostles, when the one baptized the eunuch of Queen Candace, the other Cornelius, without any delay being interposed, as soon as they professed to embrace the faith.

QUESTION XXXVII

How those who are to be baptized ought to be disposed

The people are also to be instructed and informed as to the sentiments with which those to be baptized ought to be affected. In the first place, they must desire and purpose to receive baptism; for as in baptism we all die unto sin, and engage to enter upon a new manner and discipline of life, it is fitting that it be administered to those only who receive it of their own free will and accord, and is to be forced upon none that is unwilling. Hence we perceive, from holy tradition, that it has been the invariable practice of the Church to administer baptism to no one without previously asking him whether he be willing to receive it. This will is presumed not to be wanting in infants, for the will of the Church, who answers for them, cannot be doubtful.

QUESTION XXXVIII

Insane persons, when to be baptized, and when not

Moreover, mad and frantic persons who, having been once of sound mind, have subsequently fallen into insanity, wanting as they do in their state [of insanity] all desire of baptism, are not to be baptized unless danger to life impend. In such cases, if previously to their insanity they gave intimation of a wish to that effect, they are to be baptized; but if not, the administration of baptism is to be withheld. The same rule is to be followed with regard to persons in a state of lethargy. But if they were in such a state of mind that they never enjoyed the use of reason, the authority and practice of the Church declare that they are to be baptized in the faith of the Church, just as children are baptized who lack the use of reason.

QUESTION XXXIX

What things are further required for receiving Baptism

But besides a will to be baptized, in order to obtain the grace of the sacrament, faith also is, in like manner, most necessary; for our Lord and Saviour has taught: He that believeth and is baptized shall be saved. Another condition is that he repent him of past transgressions, and have a fixed determination to refrain from all sins for the future. For, otherwise, should any one seek baptism, being yet unwilling to correct the habit of sinning, he should be altogether repelled. For nothing is so much opposed to the grace and virtue of baptism, as the disposition and determination of those who set for themselves no limit of sinning. Since baptism, therefore, should be sought with a view that we may put on Christ, and be united to him, it is manifest that he who purposes to persevere in sin should justly be repelled from the sacred font, especially as none of those things which appertain unto Christ and his Church are to he received in vain; and although, as far as regards the sacrament, if, whilst he is being duly baptized, the adult intends at heart to receive what the Church administers, he, beyond all doubt, validly receives the sacrament; yet, if we regard sanctifying and saving grace, we are all well aware that by him who purposes to live according to the flesh, and not according to the spirit, baptism is received in vain, and is void. Wherefore to that vast multitude who, as the Scripture says, being pricked in heart, asked of him and the other apostles what they should do, the prince of the apostles replied: Do penance, and be baptized, every one of you; and in another place he says: Be penitent, therefore, and be converted, that your sins may be blotted out. Writing to the Romans, the blessed Paul also clearly shows, that he who is baptized should entirely die unto sin; and hence he admonishes us that we yield not our members as instruments of unrighteousness unto sin; but yield ourselves unto God, as those that are alive from the dead.

QUESTION XL

What reflections ought to result from these matters

But if the faithful shall frequently meditate on these truths, they must be compelled, in the first place, wondrously to admire the infinite goodness of God, who, influenced solely by his mercy, has bestowed upon us, undeserving of it as we are, a blessing so singular and divine as that of baptism. Again, when they set before their eyes how free from all crime should be the lives of those, who have been made the objects of such munificence, they will easily understand that that is especially required of every Christian man, that he spend each day of his life as holily and religiously as if it were that very day, on which he had received the sacrament and grace of baptism. To inflame their minds, however, with zeal for true piety, there can be no means more efficacious than if pastors deliver an accurate exposition of the effects of baptism.

QUESTION XLI

What are the chief Effects of Baptism

As, then, these [effects] are to furnish matter of frequent instruction, to the end that the faithful may the better perceive their own most exalted dignity, and may never suffer themselves to be dislodged therefrom by any disguised artifices or open assaults of the adversary, they are to be taught, in the first place, that by the admirable virtue of this sacraments in is remitted and pardoned, whether originally contracted from our first parents, or actually committed by ourselves, however great its enormity. This its efficacy was foretold long before by Ezekiel, by whom the Lord God thus speaks: I will pour upon you clean water, and ye shall be cleansed from all your filthiness. The apostle also, writing to the Corinthians, after a long enumeration of sins, adds, Such were some of you; but ye are washed, but ye are sanctified. That such was, at all times, the doctrine handed down by the holy Church, is clear, for St. Augustine, in his book concerning the baptism of infants, says: By the generation of the flesh original sin only is contracted; but by the regeneration of the Spirit, remission is obtained not only of original, but also of actual, sins. St. Jerome also, writing to Oceanus, says: All sins are forgiven in baptism. And lest any one should be able to entertain any further doubt upon the subject, the holy Council of Trent also, after the definitions of other councils, has declared the same thing, when it pronounced anathema against those, who should presume to think otherwise, or who should not hesitate to assert that sins, although forgiven in baptism, are not however entirely removed or utterly eradicated, but are erased in such a manner, as to leave their roots still fixed in the soul. To use the words of the same holy council: In those who are born again, God hates nothing, for there is no condemnation to those who are truly buried together with Christ by baptism into death, who walk not according to the flesh; but putting off the old man, and putting on the new one, who is created according to God, are made innocent, immaculate, pure, harmless, and beloved of God.

QUESTION XLII

Whether the Concupiscence which remains after Baptism is a sin

That concupiscence, however, or an innate predisposition to sin, still remains, as has been decreed by the authority of the council itself in the same place, must be confessed; but concupiscence does not really possess the nature of sin, for, as St. Augustine also holds: In children, who have been baptized, the guilt of concupiscence is remitted; [Concupiscence itself] remains for probation; and in another place: In baptism the guilt of concupiscence is pardoned, but the infirmity remains, for concupiscence, which is an effect of sin, is nothing else than an appetite of the soul, in its own nature repugnant to reason; which motion, however, if it be not joined with the consent of the will and with neglect, differs widely from the real nature of sin. When St. Paul says: I had not known concupiscence, except the law had said: thou shalt not covet, he wishes to be understood to speak not of the force itself of concupiscence, but of the fault of the will. St. Gregory delivers the same doctrine, when he writes: If there are any who say that, in baptism, sin is effaced superficially, what greater infidelity than such an assertion? whereas, the soul, radically freed from sin by the sacrament of faith, adheres to God alone. In proof of this doctrine he makes use of the testimony of our Saviour, when he says in St. John: He that is washed, needeth not save to wash his feet, but is clean every whit.

QUESTION XLIII

It is again proved that all sins an taken away by Baptism

But should any one desire to see an express figure and image of the efficacy of this matter, let him propose to himself, for contemplation, the history of Naaman the leprous Syrian, who, when he had washed himself seven times in the waters of the Jordan, was so cleansed from his leprosy, as the Scripture beareth witness; that his flesh became like the flesh of a child. The remission of all sin, whether by fault of our origin or by our actual delinquency, is, therefore, the proper effect of baptism; and that such was the object of its institution by our Lord and Saviour, is, to omit other testimonies, conveyed in the clearest terms by the prince of the apostles, when he says: Do penance, and he baptized every one of you, in the name of Jesus Christ, for the remission of sins.

QUESTION XLIV

As the tin, so also all the punishment of the sin is remitted

But in baptism not only are sins remitted, but all the punishments due to sins and crimes are also benignantly remitted by God; for although to communicate the virtue of the passion of Christ our Lord is an effect common to all the sacraments; yet of baptism alone has it been said by the apostle, that by it we die and are buried with Christ. Hence the holy Church has always understood, that to impose those offices of piety, which are usually called by the holy Fathers works of satisfaction, on him who is to be purified by baptism, would be highly injurious to this sacrament. Nor is there any discrepancy between the doctrine here delivered and the practice of the primitive Church, which of old commanded the Jews, when they were baptized, to observe a fast for forty successive days. Nor was that enjoined as a work of satisfaction; but those who had received baptism were thus admonished, that, in veneration for the dignity of the sacrament, they should devote some time to the uninterrupted exercise of prayer and fasting.

QUESTION XLV

Baptism gives no exemption from the penalties of the Civil Law

But, although the remission in baptism of the punishments due to sin ought to be an ascertained fact, it does not, therefore, give the offender an exemption from the punishments awarded by the civil tribunals to any grievous delinquency; as that, for instance, it rescues the man, who is deserving of death, from the punishment ordained by law. The religion and piety, however, of those princes, who, that the glory of God in his sacraments might be the more brilliantly displayed, would relax and remit that punishment also to the guilty, were highly to be commended.

QUESTION XLVI

The punishments which are wont to be inflicted after this life, are remitted in Baptism

Baptism, moreover, gives a remission of all the punishments consequent on original sin, after the course of this life is ended; for these blessings we may attain through the merit of the death of our Lord; but by baptism, as has been already said, we die with him; and the apostle says: For if we have been planted together in the likeness of his death, we shall also be of his resurrection.

QUESTION XLVII

Why a state of Uncorrupt Nature is not straightway restored by Baptism

Should any one ask why, immediately after baptism, we are not exempt in this mortal life, also, from these inconveniences, and transferred by the influence of this sacred ablution to that perfect grade of life, in which Adam, the first parent of the human race, had been placed before his sin, the answer will be, that there are two principal reasons for this. The first is, that we, who by baptism are united to, and become members of Christ’s body, were not to be more honoured than our head. As, therefore, Christ our Lord, although possessing from the first moment of his birth the fulness of grace and truth, did not, however, lay aside the fragility of human nature which he assumed, until, after having endured the torments and death of his passion, he rose to the glory of immortal life, who can wonder, if he see that the faithful, even after they have received the grace of heavenly justification by baptism, are still, however, clothed with a frail and perishable body, that when, having undergone many labours for Christ’s sake, and having met their end, they shall have been again recalled to life, they may at length be worthy to enjoy life eternal with Christ.

But another reason why bodily infirmity, disease, sense of pain, and motions of concupiscence, are left in us after baptism, is, that we may have, as it were, the germs and materials of virtue, from which we may afterwards obtain more abundant fruit of glory, and more ample rewards. For when, with patient mind, we bear all the ills of life, and, with the divine help, subject to the dominion of reason the depraved affections of our hearts, we ought to rest on an assured hope, that the time will come when, if with the apostle we shall have fought a good fight, finished the, course, and kept the faith, the Lord, the righteous Judge, will also give us on that day, a crown of righteousness, which is laid up for us. Such, also, seems to have been the divine conduct with regard to the children of Israel: for although the. Lord delivered them from the bondage of Egypt, having drowned Pharaoh and his host in the sea; yet he did not conduct them at once into that blessed land of promise, but first tried them by many and varied sufferings; and when he afterwards sent them to possess the promised land, he, indeed, expelled from their native territories the other inhabitants, but left a few other nations, whom they could not exterminate, that the people of God might never lack an occasion to exercise their warlike valour and fortitude. Moreover, if, besides the heavenly gifts with which the soul is adorned, the goods of the body were also given, we should have reason to doubt whether many might not approach baptism with a view to obtain the advantages of this life, rather than the glory hoped for in the next; whereas, however, a Christian man should always propose to himself, not these false and uncertain goods, which are seen, but the true and eternal, which are not seen.

QUESTION XLVIII

The Regenerated, amid the miseries of this life, are not destitute of solid mental delight

Meanwhile, however, the present life, full of misery though it be, is not without its pleasures and its joys; for to us, who, by baptism, are already engrafted as branches on Christ, what can he more pleasant, what more desirable, than, having taken the cross upon our shoulders, to follow him as our Leader, fatigued by no labours, retarded by no dangers from earnestly pressing on to the rewards of our high vocation; some to receive from the Lord the laurel of virginity, others the crown of doctrine and preaching, some the palm of martyrdom, others the honours appropriated to their respective virtues? These splendid insignia of praise none should receive, had we not first contended in the racecourse of this calamitous life, and stood our ground unconquered in the battle-fight.

QUESTION XLIX

What advantage man gains besides the remission of sin and punishment

But to return to the effects of baptism, [the pastor] must explain that, by virtue of this sacrament, we are not only delivered from evils, that are truly to be called the greatest, but are also enriched with invaluable goods and gifts. Our soul is replenished with divine grace, by which, being made righteous and children of God, we are also constituted heirs to eternal salvation; for it is written: He that believeth and is baptized, shall be saved; and the apostle testifies, that the Church is cleansed, by the laver water, in the word of life. But grace, as the Council of Trent has decreed should be believed by all, under pain of anathema, is not only that whereby sin is remitted, but is, also, a divine quality inherent in the soul, and, as it were, a certain splendour and light, that effaces all the stains of our souls, and renders the souls themselves brighter and more beautiful. This is clearly inferred from the holy Scriptures, when they say, that grace is poured forth, and, also, when they usually call grace, the pledge of the Holy Ghost.

QUESTION L

To the Divine Grace, which is infused in Baptism, the Virtues are added as attendants

To this is added a most noble train of all virtues, which are divinely infused into the soul with grace. Wherefore, when the apostle says to Titus: He saved us by the washing of regeneration, and renewing of the Holy Ghost, which he hath shed on us abundantly, through Jesus Christ our Saviour; St. Augustine, explaining the words, poured forth upon us abundantly, says: that is, for the remission of sins, and abundance of virtues.

QUESTION LI

We are incorporated in Christ by Baptism

By baptism, too, we are united and joined, as members, to Christ our head. As then from the head flows the force, by which the different parts of the body are moved to the proper performance of their respective functions; so, also, from the fulness of Christ the Lord, are diffused divine virtue and grace to all who are justified, qualifying us for all the duties of Christian piety.

QUESTION LII

How it happens that they who have received such an abundance of virtues in Baptism, are so slow to practise Piety

Nor should it seem strange to any one, if, furnished and adorned, though we be, with so great an abundance of virtues, we yet enter upon or at least finish acts of piety and moral virtue, not without great difficulty and labour; for this happens, not because the virtues, from which these actions emanate, have not been bestowed on us by the goodness of God, but because there remains, after baptism, a most severe conflict of the flesh contrary to the spirit, in which, however, it becomes not a Christian man to be disheartened, or to grow faint; for, relying on the goodness of God, we should have the best hopes, that, by the daily practice of living well, the time will arrive, when whatsoever things are honest, whatsoever things are just, whatsoever holy, the same may also appear easy and agreeable. Be these the subjects of our hearty consideration; be these the objects of our cheerful practice; that the God of peace may be with us.

QUESTION LIII

In Baptism, an indelible character is impressed

By baptism, moreover, we are sealed with a character, that can never be effaced from the soul, of which, however, there is no reason to speak here at length, as from what we have already said on the subject, when treating of the sacraments generally, sufficient matter, appertaining to this subject, may be transferred to this place.

QUESTION LIV

Baptism must never be repeated

But, whereas, from the force and nature of this character, it has been defined by the Church, that the sacrament of baptism is on no account to be iterated, pastors should frequently and diligently admonish the faithful touching this matter, lest at any time they may be led into errors. That baptism is not to be repeated, the apostle teaches when he saith: One Lord, one faith, one baptism. Again, when exhorting the Romans, that, dead in Christ by baptism, they lose not the life which they had received from him, saying, In that Christ died unto sin, he died once, he seems clearly to signify that as Christ cannot die again, neither can we die again by baptism. Hence the holy Church also openly professes that she believes one baptism; and that this agrees with the nature of the thing, and with reason, is understood from the very idea of baptism, which is a certain spiritual regeneration. As then, by virtue of the laws of nature, we are generated and born but once, and, as St. Augustine observes, there is no returning to the womb, so, in like manner, there is but one spiritual generation, nor is baptism ever at any time to be repeated.

QUESTION LV

It must not be considered as repeated, when administered conditionally

Nor let any one suppose that it is repeated by the Church, when she laves any one in the baptismal font, of whose previous baptism doubt is entertained, making use of this formula: If thou art baptized, I baptize thee not again; but if thou art not yet baptized, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost, for in such cases baptism is not to be considered as impiously repeated, but as holily, yet conditionally, administered.

QUESTION LVI

Conditional Baptism is not to be administered without some discrimination

In this, however, some matters, in which, to the very great injury of the sacrament, abuses are of almost daily occurrence, demand the previous diligent notice of pastors. For there are not wanting those who think, that no sin is committed if they indiscriminately administer conditional baptism. Hence if an infant be brought to them, they think that no inquiry need be made as to whether it was previously baptized, but proceed immediately to baptize the child. Nay more, although they be well aware that the child received private baptism, they hesitate not to repeat its administration in the church conditionally, making use of the solemn ceremonial. This they certainly cannot do without sacrilege, and they contract that stain which theologians call an irregularity; for the conditional form of baptism, according to the authority of Pope Alexander, is permitted in the case of those only, regarding whom, after diligent inquiry, doubt remains whether they received baptism aright. In no other case is it ever lawful to administer baptism to any one a second time even conditionally.

QUESTION LVII

What is the last benefit which is conferred on men by virtue of Baptism

But, besides the other advantages which we attain to from baptism, the last, as it were, and that to which all the rest seem to be referred, is that it opens to each of us the gate of heaven, before closed against us by sin. These effects, which are produced in us by virtue of baptism, may clearly be understood from the circumstances, which the Gospel narrative proves to have occurred at the baptism of our Saviour; for the heavens were opened, and the Holy Ghost appeared descending upon Christ the Lord, in form of a dove; from which it was given to understand, that to those who are baptized are imparted the gifts of the Holy Spirit, and that to them is unlocked the gate of Heaven, opening to them an entrance unto glory, not, it is true, immediately after baptism, but at a more seasonable time, when, freed from all miseries, which are incompatible with a life of bliss, they shall exchange a mortal for an immortal state of existence. These, then, are the fruits of baptism, which, as far, indeed, as regards the efficacy of the sacrament, are, no doubt, common alike to all; but if we look to the dispositions with which each person may approach to receive it, we must certainly confess that all do not participate in an equal degree of its heavenly graces and fruits.

QUESTION LVIII

What is the force and reality of the ceremonies of Baptism

It now remains to explain, clearly and briefly, what is to be taught, touching the prayers, rites, and ceremonies of this sacrament; for to rites and ceremonies may, to some extent, be transferred the admonition given by the apostle respecting the gift of tongues, when he says, that it is unprofitable to speak unless the faithful understand. These [rites and ceremonies] present an image, and convey the signification of the things that are being done in the sacrament; but if the faithful people understand not the force and power of those signs, ceremonies will appear of no particular use. Pastors must, therefore, endeavour to make the faithful understand them, and impress their minds with the conviction that, although not of absolute necessity, they are to be looked upon as of very great importance, and held in great honour. This the authority of those by whom they were instituted, who without question were the holy apostles, and the end for which they wished ceremonies to be employed, sufficiently teach; for it is evident that they contribute to the more religious and holy administration of the sacrament; and serve to place, as it were, before the eyes the exalted and inestimable gifts which are contained therein; and impress more deeply on the minds of the faithful, the boundless beneficence of God.

QUESTION LIX

How manifold are the rites of Baptism

But that, in the exposition of these matters, pastors may be able to observe a certain order, and that the people may find it easier to recollect the instructions so delivered, all the ceremonies and prayers, which the Church uses in the administration of baptism, are to be reduced to three heads. The first comprehends such as are observed before coming to the baptismal font; the second, such as are used at the font itself; the third, those that are usually added after baptism is performed.

QUESTION LX

At what time the Water requisite for Baptism should be consecrated

In the first place, then, the water to be used in baptism is to be prepared; for the baptismal font is consecrated, the oil of mystic unction being added. And this is not allowed to be done at all seasons, but, according to the usage of our ancestors, the vigils of certain festivals, which are most justly to be deemed the greatest and the most holy throughout [the year], are to be awaited; and on these days alone, except necessity compelled a different conduct, it was also the practice of the ancient Church, that baptism should be administered. But although, on account of the dangers incidental to common life, the Church has deemed it expedient that this custom should not be continued, she has still with the utmost reverence observed the solemn days of Easter and Pentecost, as those on which the baptismal water is to be consecrated.

QUESTION LXI

Why the Persons to be baptized are not to be admitted straightway into the Church

After the consecration of the water, the other ceremonies that precede baptism should be successively explained. The persons to be baptized are carried, or as may also happen, conducted, to the door of the church, and are strictly forbidden from entering therein, as unworthy to be admitted into the house of God, until they shall have cast off the yoke of the most degrading servitude, and devoted themselves wholly to Christ the Lord, and to his most just sovereignty.

QUESTION LXII

Why those to be baptized are questioned and instructed as to what they Seek

The priest then asks of them what they demand of the Church, and having received answer, he first instructs them in the doctrines of the Christian faith, of which profession is to be made in baptism. This is managed in form of a catechism, which practice of instruction originated, as no one can doubt, in the command of our Lord, addressed to his apostles: Go ye into the whole world, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you; words from which we may learn that baptism is not to be administered until, at least, the principal heads of our religion are explained.

QUESTION LXIII

In what manner the more ignorant ought to be catechized according to the custom of the ancient Church

But as the form of catechism consists of many interrogations, if the person to be instructed be of adult age, he himself answers the questions asked; but if he be an infant, the sponsor answers for him according to the prescribed form, and makes the solemn engagement on his behalf.

QUESTION LXIV

Of the use of the Exorcism

The exorcism follows, which is composed of words of sacred and religious import, and of prayers, to drive out the devil, and to weaken and crush his power; [wherefore the priest breathes three times into the face of him who is to be initiated, that he may expel the power of the old serpent, and may catch the breath of lost life].

QUESTION LXV

Why Salt is applied to the Mouth of the Person baptized

To the exorcism are added other ceremonies, each of which, being mystical, has its proper and distinct signification. When, for instance, salt is put into the mouth of the person who is brought to be baptized, it evidently imports, that by the doctrine of faith, and the gift of grace, he should be delivered from the corruption of sin, experience a relish for good works, and be delighted with the food of divine wisdom.

QUESTION LXVI

Of the Sign of the Cross on several parts of the Body

Furthermore, his forehead, eyes, breast, shoulders, ears, are signed with the sign of the cross, all of which declare, that by the mystery of baptism, the senses of the person baptized are opened and strengthened, to enable him to receive God, and to understand and observe his precepts.

QUESTION LXVII

Why the Nostrils and Ears are smeared with Spittle

His nostrils and ears are next touched with spittle, and he is straightway sent to the baptismal font, that, even as sight was restored to the blind man, mentioned in the Gospel, whom the Lord, after having spread clay on his eyes, had commanded to wash them in the waters of Siloam; so also we may understand that such is the efficacy of the sacred ablution, as to bring light to the mind to discern heavenly truth.

QUESTION LXVIII

What is taught by the renunciation of Satan

After the performance of these ceremonies they come to the baptismal font; and here are employed other rites and ceremonies, from which may be learnt the sum of the Christian religion, for in three distinct interrogatories, the priest formally asks the person to be baptized: Dost thou renounce Satan? and all his works? and all his pomps? to each of which he, or the sponsor in his name, replies, I renounce. He therefore who is to be enrolled under the banner of Christ, must first enter into a holy and religious stipulation that he abandons the devil and the world, and will never cease to detest both as his worst enemies.

Next, standing at the baptismal font itself, he is interrogated by the priest in the following manner: Dost thou believe in God the Father Almighty? To which he answers, I believe; and being similarly interrogated with regard to the other articles of the Creed successively, he makes a solemn religious profession of his faith. Under these two engagements it is clear that the whole force and system of the law of Christ is contained.

QUESTION LXIX

Why the will of the Person to he baptized is asked

When the sacrament is now to be administered, the priest asks the person to be baptized, if he will be baptized, and, on receiving an answer in the affirmative from him, or, in his name, if he be an infant, he immediately performs the salutary ablution in the name of the Father, and of the Son, and of the Holy Ghost. For as through voluntary obedience to the serpent, man was justly condemned, so the Lord will have none but the voluntary soldier enrolled under his banner, that by a spontaneous obedience to the divine commands he may attain eternal salvation.

QUESTION LXX

Why the Head of the Baptized is soon after anointed with the Chrism

The person being now baptized, the priest anoints the crown of his head with chrism, to give him to understand that from that day he is united as a member to Christ, his head, and ingrafted on his body; and that therefore is he called a Christian, from Christ, but Christ, from chrism. St. Ambrose observes that what indeed the chrism signifies, the prayers then offered by the priest, sufficiently explain.

QUESTION LXXI

What is meant by the White Garment or White Kerchief given to the Person baptized

The priest afterwards puts a white garment on the person baptized, saying: Receive this white garment, which mayest thou carry unstained before the judgment-seat of our Lord Jesus Christ, that thou mayest have eternal life; but unto infants, not being formally dressed, is given a white kerchief, with the same words. The Holy Fathers teach that by this symbol is signified the glory of the resurrection, to which we are born again by baptism; the brightness and beauty with which the soul, purified from the stains of sin, is adorned in baptism; and the innocence and integrity which the person baptized should preserve throughout life.

QUESTION LXXII

Meaning of the Burning Wax-Light held by the Person baptized

A lighted candle is next put into the hand, showing that faith kindled by charity, and received by him in baptism, is to be fed and augmented by the pursuit of good works.

QUESTION LXXIII

The Name, its utility, its selection, in regard to the Person baptized

Finally, to the person baptized is given a name, which should be taken from some one who, through his eminent piety and religion, has obtained a place in the catalogue of the saints. For this similarity of name will easily serve to stimulate him to the imitation of his virtues and holiness; and to pray and hope that he who ought to be the model of his imitation, may also, by his advocacy, become the defender of his safety of soul and body. Wherefore those are to be reprehended, who so industriously search after, and distinguish their children by, the names of heathens, of those particularly who were the most conspicuous for their crimes, for thus it is perceived how little regard they have for the pursuit of Christian piety, who seem to be so enamoured with the memory of impious men, as to wish to have such profane names everywhere echoed in the ears of the faithful.

QUESTION LXXIV

Recapitulation of the things delivered touching the mysteries of Baptism

This exposition of the sacrament of baptism, if fully set forth by pastors, will be found to embrace almost everything of primary importance as regards the knowledge of this sacrament. For we have shown the meaning of the word baptism, the nature and substance of the sacrament, together with the parts of which it consists. We have said by whom it was instituted; who are the ministers necessary to its administration; who should be, as it were, the tutors, whose instructions should sustain the weakness of the person baptized. We have also said to whom baptism should be administered, and how they should be disposed in mind; what are the virtue and efficacy of the sacrament; finally, we have explained, at sufficient length for our purpose, the rites and ceremonies to be observed in its administration. Pastors will recollect that all these instructions have principally for their object, to induce the faithful to direct their constant care and attention to the fulfilment of the engagements into which they so holily and religiously entered when they were initiated in baptism, and to lead a life corresponding with the eminent sanctity of the Christian name.